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  1. Miguel Á Granada (2013). Giordano Bruno Y la eternidad Del mundo. Endoxa 31.
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  2. F. G. A. (1964). The Individual and the Cosmos in Renaissance Philosophy. [REVIEW] Review of Metaphysics 17 (4):626-626.
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  3. Nicola Abbagnano (1967). Humanism. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan. 4--69.
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  4. Robert P. Adams (1962). The Better Part of Valor. Seattle, University of Washington Press.
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  5. Ingmar Ahl (2004). Humanistische Politik Zwischen Reformation Und Gegenreformation: Der Fürstenspiegel des Jakob Omphalius. Steiner.
    Eines der weitgehend unbestellten Felder der Geschichtswissenschaften stellt die reiche Furstenspiegelliteratur des Alten Reiches dar.
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  6. Paul Akker (1993). ?Out of Disegno Invention is Born? ? Drawing a Convincing Figure in Renaissance Italian Art. Argumentation 7 (1):45-66.
    An important artistic topic of Italian Renaissance painting was the rendering of the human figure. As leading actors in a painted narrative, figures had to convince beholders of the reality of the matter depicted with appropriated attitudes and gestures. This article is about two ways of drawing or rather constructing the human figure artists developed to achieve this goal. The first was only an adaptation to an old method: because of the rather simple and coarse elements used, constructions often resulted (...)
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  7. Lilli Alanen (2008). Cartesian Scientia and the Human Soul. Vivarium 46 (3):418-442.
    Descartes's conception of matter changed the account of physical nature in terms of extension and related quantitative terms. Plants and animals were turned into species of machines, whose natural functions can be explained mechanistically. This article reflects on the consequences of this transformation for the psychology of human soul. In so far the soul is rational it lacks extension, yet it is also united with the body and affected by it, and so it is able to act on extended matter. (...)
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  8. Gabriella Albanese (2007). Leon Battista Alberti in the Literary and Artistic Historiography of Humanism in the Renaissance. Rinascimento 47:49-91.
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  9. Giuliano Albarani (2004). Giordano Bruno in Italia: Riscoperta E Fortuna Critica Dall'unità Agli Inizi Del Novecento. Unicopli.
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  10. H. G. Alexander Aphrodisiensis (2008). 6. The Renaissance Correctors of A. In , Alexander Aphrodisiensis, "de Anima Libri Mantissa": A New Edition of the Greek Text with Introduction and Commentary. De Gruyter. 23-27.
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  11. Calvert P. Alexander (1930). Scholasticism and the New Humanism. Modern Schoolman 6 (2):26-27.
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  12. E. L. Allen (1951). Christian Humanism. New York, Philosophical Library.
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  13. Prudence Allen (1998). Can Feminism Be a Humanism? Maritain Studies/Etudes Maritainiennes 14.
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  14. Rudolf Allers (1949). La Filosofia de la Ley Segun Domingo de Soto (Review). Franciscan Studies 9 (3):332-333.
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  15. Geoff Allshorn (2014). Humanism and the Future: A Personal Perspective. Australian Humanist, The 113:1.
    Allshorn, Geoff I believe the year in which I was born to be a very important year, perhaps not surprisingly, but particularly because of other events which would ultimately become significant in my own life.
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  16. Rafael Alvira & Kurt Spang (eds.) (2006). Humanidades Para El Siglo Xxi. Ediciones Universidad de Navarra.
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  17. Edward Scribner Ames (1931). Humanism. Chicago Literary Club.
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  18. Meter Amevans (1952). The Humanism of Thomas Mann. Journal of Aesthetics and Art Criticism 10 (3):247-257.
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  19. Anandamitra (1987). Neo-Humanism, a Vision for a New World. Neo-Humanism Subcommittee.
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  20. Wayne Andersen (2002). Fictions of the Pose: Rembrandt Against the Italian Renaissance. Common Knowledge 8 (2):417-417.
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  21. D. Andersson (2002). Marc-Antoine Muret's Moral Philosophy: The Renaissance Contest Of The Disciplines? Bibliothèque d'Humanisme Et Renaissance 64 (3):669-678.
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  22. Sydney Anglo (1990). Humanism and the Court Arts. In Anthony Goodman & Angus MacKay (eds.), The Impact of Humanism on Western Europe. Longman.
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  23. Saverio Ansaldi (2010). Giordano Bruno: Une Philosophie de la Métamorphose. Éditions Classiques Garnier.
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  24. G. Aquilecchia (1993). 3 Notes Concerning Bruno, Giordano and Oxford. Giornale Critico Della Filosofia Italiana 13 (3):376-393.
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  25. George Arabatzis (2008). Byzantine Intellectualism From Christian Philosophy to Humanism. Philosophical Inquiry 30 (1-2):245-254.
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  26. Jules J. Arbogast (1929). Devout Humanism. Modern Schoolman 6 (1):17-17.
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  27. Angus Armitage (1948). The Cosmology of Giordano Bruno. Annals of Science 6 (1):24-31.
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  28. R. H. Armstrong (2003). The Burckhardt Renaissance. The European Legacy 8 (4):495-498.
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  29. Claus Arnold (2008). Die Römische Zensur der Werke Cajetans Und Contarinis (1558-1601): Grenzen der Theologischen Konfessionalisierung. Schöningh.
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  30. Robert Arnšutu (2011). The Renaissance Conception Regarding Technology. Journal for Communication and Culture 2.
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  31. Ciriaco Moron Arroyo (1994). Celestina and Castilian Humanism at the End of the Fifteenth Century: Bernardo Lecture Series, No. 3. The Bernardo Lecture Series.
    Argues that the Comedia de Calisto y Melibea is a drama grounded in the western humanist tradition.
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  32. E. Ashworth (1981). Paul Oskar Kristeller, Renaissance Thought and Its Sources. [REVIEW] Philosophy in Review 1:152-155.
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  33. E. J. Ashworth (1981). Paul Oskar Kristeller, Renaissance Thought and Its Sources Reviewed By. Philosophy in Review 1 (4):152-155.
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  34. E. J. Ashworth (1981). Mental Language and the Unity of Propositions: A Semantic Problem Discussed by Early Sixteenth Century Logicians. Franciscan Studies 41 (1):61-96.
  35. E. J. Ashworth (1978). Theories of the Proposition: Some Early Sixteenth Century Discussions. Franciscan Studies 38 (1):81-121.
  36. E. J. Ashworth (1972). Strict and Material Implication in the Early Sixteenth Century. Notre Dame Journal of Formal Logic 13 (4):556-560.
  37. E. J. Ashworth (1972). The Treatment of Semantic Paradoxes From 1400 to 1700. Notre Dame Journal of Formal Logic 13 (1):34-52.
  38. E. J. Ashworth (1968). Propositional Logic in the Sixteenth and Early Seventeenth Centuries. Notre Dame Journal of Formal Logic 9 (2):179-192.
  39. E. Jennifer Ashworth (2013). Descent and Ascent From Ockham to Domingo de Soto: An Answer to Paul Spade. Vivarium 51 (1-4):385-410.
  40. Constantinos Athanasopoulos (2012). Towards a Conceptual and Methodological Renaissance in Philosophical Practice. Philosophical Practice: Journal of the American Philosophical Practitioners Association (American Philosophical Practitioners Association) 7 (3).
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  41. J. A. C. Fagginger Auer (1933). Humanism States its Case. Boston, Mass.,The Beacon Press, Inc..
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  42. Michael Ayers (2004). Popkin's Revised Scepticism. British Journal for the History of Philosophy 12 (2):319 – 332.
  43. P. H. B. (1964). The Discarded Image: An Introduction to Medieval and Renaissance Literature. [REVIEW] Review of Metaphysics 18 (2):383-383.
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  44. Nicola Badaloni (2004). Inquietudini E Fermenti di Libertà Nel Rinascimento Italiano. Ets.
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  45. Friedrich Baerwald (1967). Humanism and Social Ambivalence. Thought 42 (4):543-560.
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  46. Herman Baeyens (1959). Begrip En Probleem van de Renaissance: Bijdrage Tot de Geschiedenis van Hun Ontstaan En Tot Hun Kunsthistorische Omschrijving. Journal of Philosophy 56 (9):427-428.
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  47. Archie Bahm & Alburey Castell (1971). Cosmic Humanism by Oliver L. Reiser. World Futures 10 (3):337-345.
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  48. Arthur James Balfour (1916). Theism and Humanism. Philosophical Review 25 (4):616-623.
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  49. Artur J. Balfour (1922). Theism and Humanism, London 1915. Kwartalnik Filozoficzny 1 (1):142-149.
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  50. Johannes Balthasar (1991). The Philosophy of Giordano Bruno—Chaos or Cosmos? A Study in the Structural Logicity and Systematicity of the Nolanic Work. Philosophy and History 24 (1/2):18-19.
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